Chuck Missler The Gospel of John Session 17 (SLIDES CORRECTED)

okay well I want to welcome you to our exploration of the Gospel of John and we're going to be looking at the 17th of 20 sessions we're going to be exploring chapter 18 and we never want to enter the Word of God without prayer so let's just start our hearts father we thank you for the opportunity you presented us with we know that in your kingdom in no coincidences that we're all here right now by your divine appointment we is our prayer father your purpose would be accomplishments of your lives as we look to learn or about our precious Messiah and Savior the Lord Jesus Christ and whose name we commit this evening and ourselves amen okay so work just to give you a step back and a broader picture obviously chapter one of John was the introduction and then from chapters 2 through 12 we really focused on his ministry to the world in general and chapters 13 to 17 then focused especially on those disciples and from 13 through 17 it's very very insolent climaxing which after 17 where you have this intimate prayer between Yahshua and the father it's really what we should call the Lord's Prayer we always use that label for the disciples prayer where he taught the disciples how to pray but the large prayer the prayer between him and his father is detailed for you in chapter 17 where we were last time but the reason what we're doing now is we're crossing a threshold we're from chapters 18 to the end of the book it covers a little bit more than 24 hours it's the climax of the entire book and so this is a whole different flavor if you will it's everything that's gone before is in support of these 24 hours it's interesting that we speak of the Gospel of John in contrast to Matthew Mark and Luke are known as the synoptic Gospels because they have many things in common so they're come sometimes clustered as the synoptic Gospels in contrast to John that's very commonly done I think it's unfortunate because it hides the distinctives among those three the Synoptics but nevertheless and they do have some things in common so we're not going to get into the details there except John's Gospel is very distinctive you'll discover the John really focuses on lofty dignity and divine glory the agony of Gethsemane is really left to Matthew Mark and Luke will talk about Co cemani but not in the same way that the other Gospels emphasize the suffering and agony of the Savior are really amplified by the other three Gospels John Rini focuses on his majesty his lofty dignity and it's another thing that doesn't surprise me when I come to the inference just to conjecture on my part that John wrote his gospel after the patent experience that doesn't occur to most people because he always think of Revelation being at the end of the Bible so it's the last thing he did no I think he came back from fatness and it was an emphasis and that's where he wrote the Gospel of John so he's had the benefit the personal benefit of the Pampas experience so he's really focusing on the deity of Christ and His Majesty and so forth when to an extent that beyond the others and so these last few chapters these last 18 19 20 21 cover everything he has promised giving eternal life sending the Holy Spirit preparing a place for them his disciples coming again for them was highlighted in John 14 you recall and having them in glory with him very strange concept that the creator of the universe incarnate has a yearning the very idea that God can have a yearning itself poses a theological challenge for most of us but what is his yearning his yearning is to have us with him that just permeates the whole prayer with he and his father in John chapter 17 and so having us in glory with him is one of is yearnings I think that's hard to fully absorb and so all these things are contingent what's going on to happen in the last four chapters without the last four chapters there would be no restoration of Israel there would be no gathering of the nation's there'd be no millennium there'd be no display of grace no salvation no revelation of the father all these things are contingent upon his death and resurrection and he didn't just die He fulfilled specification detailed specification throughout the Old Testament and when Paul defines the gospel use that term gospel so loosely we throw it around so loosely what is the gospel well the good news was that mean Paul defines it in the first four verses of 1st 1st Corinthians 15 how the Christ died for our sins according to scripture he didn't just disappear best-documented death on the planet earth they didn't just die he he fulfilled specific specifications we're going to be flooring some of those he died for 4f for our sins according to the scriptures that he was buried and that he rose again the third day according to Scripture and there will be that that is the kernel it's interesting what Paul did not include in the gospel he didn't talk about his example didn't talk about his teachings didn't talk about the miracles no no it's a is his achievements so now let's talk a little bit about the season we're in look nails it for us it's the feast of unleavened bread drew nigh which is called the Passover I mentioned this because there's confusion the word Passover is the definitively one of the seven mosaic feasts but the term is used collectively for the first three feasts because they overlap so when they speak of Passover they can use the term connotative Li rather denotative Li I want to clear clarify that a little bit actually there are three separate Feast of the Passover season the feast of Passover course is definitively on the 14th of disarm no problem with that the feast of unleavened bread is on the 15th of Nisan now it lasts for seven days that confuses people but is definitively the 15th of on this arm that's all this is Leviticus 23 and there's another feast called the feast of firstfruits and it's defined as being on the morning after Shabbat after Passover well if Shabbat is on a Saturday then the morning after that would be a Sunday morning so the Feast of the firstfruits is always on a Sunday morning okay and it's contained within the period of time that the feast of unleavened bread is being observed and we gather so far okay now the Passover is in a sense first echoed if you will by what they call the Adhan Genesis 22 and when Abraham is told to take is some Isaac and they go up to the hill and because you've got the lamb we've got to the wood in the art where's the worst the lamb and it's interesting at seven verse there how Abram says God will provide himself a lamb and I've always regarded that as giving the kid as tall as he go up the hill no he look exactly said God will provide who himself and it's interesting that John the Baptist when he introduces of speed on John up the Apostle John the Baptist when he introduces Jesus Christ publicly twice he uses a very Jewish title behold the lamb that taketh away the sin the world that's a Passover label so Passover emerges emphatically all through here and there's all kinds of anticipatory symbolisms here leather not a bone broken you can make a whole study of the things you study to pass over these things and even the timing of it is interesting that the resurrection of Christ occurs on the anniversary of those new beginning in at the end of the flood of Noah and we'll get into that next time one more probably done this time we have seven feasts of Moses three of them are in the spring Passover Feast of eleven bread please the firstfruits three of them are in the seventh month counting from the Sun in that sense the Feast of Trumpets Yom Kippur Feast of death so we have three and the fruit in the spring free in the fall okay and the the first three in the spring are prophetic of the first kind they all have a per each feast has a prophetic aspect as well as a commemorative aspect and that's very very worthwhile to really explore we won't be obviously we'll just be touching on superficially here but the the three spring feasts focus on his first day bed and the three fall feasts will impact his gives a perspective the second day and there's one in between a very strange one called Shallotte or the Feast of the weeks or in the Greek II called the Feast of Pentecost and many people recognize this prophetic influence as per as prophesying the church but what they also may overlook is that it may have an unfulfilled part yet also and we'll get to that next time probably but one of the things that I want you to deal with yourself don't accept this because it happens to be my point of view I will share with you at my point of view is and why I hold it but I'm not here to sell it I'm anxious for you to come to your own conclusions so what we're trying to do is equip you to look behind the some of these controversies did the crucifixion occur on Friday or Wednesday the church the Christian Church for most of its history has talked about Good Friday as the day of the crucifixion well there's some debate exactly whether it's Wednesday or Thursday I will get into that here particularly but the main point is I think you can in your notes note that there are at least three reasons why it could not have been on Friday Jesus specified there'd be three days and three nights those are his words between the crucifixion resurrection of Matthew 12:40 so you have to deal with that there's no way to get three days and three nights between Friday and Sunday okay we also know that Jesus traveled from Jericho to Bethany six days before Passover and so we know that that would require more than a Sabbath day's journey if Passover was on a Friday and it wasn't on that week obviously that's the point and finally there are two Sabbath's between Passover and Sunday morning and it's amazing how many translations even modern translations miss the error that's in the King James and the the sabaton and that Greek is a plural noun and there are two Sabbath's and Matthew 28 verse one your King James says when the Sabbath was passed they said they in the Greek it's plural clearly plural and the only place I've seen that caught as in the International Standard Version Bible I'm aware that only because I'm on the review committee and so for what it's worth but that means that there were two there were two Sabbath's that week now see Passover can be any day of the week it can be depending on what year it is because it's nailed to the calendar in the calendar shifts because of a disconnect between the lunisolar calendar and the scenario counter so the nights on the 14th can be any day of the week depending what year you're looking at and what we do know is the the year that we're talking about we know that Jesus would thought he was discovered the FT tomb was discovered on the first day of the week from Sunday and the only way that implies that Nisan was that on the on Wednesday the third day is that as week as we explored when we are in wedding at Cana the third day is a Tuesday the day of double blessing but in any case a Passover would have been on Andy and a following day the 15th would be the feast of unleavened bread and so we have the the we have the when the Sabbath's plural were passed you see this there's two paths I'll show you to the the two sevens if the 14th is at the 14th of Nisan is pass remember the Jewish day starts at sundown if the evening in the morning it all derives from the entropy reductions in Genesis and the first and then in Genesis chapter 1 so so so the we have it start on the each of the night if you will of the 14th and you take three days and three nights and that at the end of the Sabbath's the plural well there's two Sabbath's there's the feast of unleavened bread on the 15th and there's the Shabbat on the 17th when the Sabbath's plural were passed they discovered by now when did when the resurrection take place most people say Sunday morning not necessarily resurrection probably took place Saturday night okay excuse me yeah in fact after midnight Sunday in other words after the empty tomb was discovered Sunday morning and so at least this is one rendering there are good scholars that still have slightly different points of view but the main thing to recognize is not to shackle yourself to traditions that we know are not true okay let's see here so the final week this is one reckoning good scholars will have a slightly different reckoning but this is one of you and Friday there at Bethany Saturday's the triumphal entry Sunday is the thing if there's a correct by the way then the Palm Sunday is not on Sunday it's on Saturday by this reckoning now there's some people who would argue that Sunday we have the fig tree cursed and so forth money we have the conspirators council and Tuesday we have the Last Supper between the evenings if you will and Wednesday is the crucifixion Thursday is the feast of unleavened bread Friday is when the women prepare the spices and then Saturday they rested after exactly the Shabbat the plural of them Matthew 28:1 and finally Sunday he is risen we have the empty tomb this is one reckoning and then there are almost every reckoning you find has some questions it raises so I'm not here to sell this particular one I'm just saying this is one approach to try to reconcile what we think we know and so I'll leave that with you to sort through in your notes and to think the main thing to understand is the Jewish year includes more than the 50/50 two Saturdays of ear those are the shots they have seven more additional high Sabbath's in the year and that's how you get through into the 7000 you deem the pointed times by adding all those up with the other holidays and so forth okay so let's just jump in finally and chapter 18 verse 1 and when Jesus had spoken had spoken these words he went forth with his disciples over the brook Kedron where he was a garden into the which he entered and his disciples now it's a interesting that John does not use the term go cemani somebody is the term that we used for the garden there it had an olive press and so forth but the name for somebody is omitted John uses a different appellation he speaks of the book key drawn on the east side of Jerusalem we have the temple area on the east side and east of that there's a the Kidron Valley the brook Kedron goes through there to the Mount of Olives at the base of the Mount of Olives is where we have we find Yosemite but he's calling it reused he's describing is the same in a little different way the book creature really refers to dark black waters there's these using a an ominous flavour here and um it's worth knowing that the Day of Atonement Yom Kippur the sin offering and we contrasted the blood offering was outside the camp I'm going to guess for and so forth without the gate outside and so but one of the things that I think's interesting to do is to contrast the two gardens the Garden of Eden if Genesis 3 and the Garden of Gethsemane the Garden of Eden everything was delightful and gas Emily everything was terrible and we parlayed with Satan in Eden Palast Adam sought the face of his father in the felony in the Eden Adam sinned in Yosemite to savior suffered in Eden Adam fell in because cemani a redeemer conquered we have the first in the last Adam if you will let to those terms that the scripture uses speaking of the Savior's the last Adam and the Eden is by day and of course at Gethsemane by night Adam fell before Satan and the one soldiers fell before Christ and the other in Eden the race was lost but in the cemani of them none is lost with finding when you get to verse 9 of this chapter here surely Adam took fruit from Eden's hand in the Garden of Eden and Christ received a cup from his father's hand in Yosemite and Adam hid himself the site of the last Adam Christ boldly showed himself and God sought Adam in the one case and the last Adam sought God in the second case and Adam was driven from Eden Christ was led from Yosemite in Eden the sword was drawn and in somebody the sword with feet so this is interesting contrast between the two of you justly just in the metaphors involved but let's move on it highlights a the Judas also which betrayed him knew the place forgives ofttimes resorted thither with his disciples and it's interesting there are some some scholars that suspect that the gas M&E was a private place where they used to meet a lot own perhaps by a friend and so those are speculations but that Judas knew the pattern so that became his target if you will and you may remember as from where we studied the Last Supper this was not the plan timing they were not planning to do this during the Passover season it's the worst possible time from a sensitivity of the Romans point of view but Jesus called their bluff he announced it at the Last Supper and that caused Judas to have to fish or cut bait and so he had to leave and hustle the arrangements that were required so Judas then having received a band of men and officers from the chief priests and Pharisees cometh thither with lanterns and torches and weapons Wow okay a band of men now the Greek term there implies a tenth of the Legion a cohort this could be from 400 to 600 men we do know there were 600 men stationed at the atonia fortress in fact the turret that formal title of the chief of these guys that concurs later on verse 12 is it is the captain of this attachment detachment that applies that they were all present so that sounds like a good crowd that they've assembled that's just the Romans on top of that you had temple police also present the same ones that had failed previously if you may recall back in chapter 7 and so there's a crowd this is an end probably anticipating that they were going to get the disciples as well as Jesus the whole gang if you will well Jesus therefore knowing all things that should come upon him went forth and said unto them whom Sikhi it's interesting when they work - gasps M&E the disciples group down but free went for the further with him and then he went little further yet so he's he served in the vanguard when they were praying but now he steps out and he comes forward Jesus is advancing to meet them himself he went forth and said whom Sikhi and knowing and seeing those how John is just hesitant right in his focus here that Jesus is being knew all things he knew that he was being taken from him and he also knew he'd be cut off and have nothing that's a quote from Daniel nothing when we studied in 70 week prophecy and that's exactly what Gabriel told Daniel back there the 26th verse of Daniel 9 and so Jesus is obviously aware of that he knows he's not he knows what's coming and and John always emphasizes this he emphasizes divine knowledge in verse 4 he emphasizes divine power in verse 6 and he emphasizes divine protection in verses 8 9 so John is presenting this very familiar story to most of us from that point of view especially as his emphasis and he went forth alone and he's stepping forth he's not he's not going there in a sense of having protection he says who miss Ikki they answered him Jesus of Nazareth not Jesus Christ or Jesus the Messiah no Jesus of Nazareth is the label they using jesus saith unto them I am the he is added by the King James translators now the one of these I am statements that we've been studying and Judas also which betrayed him stood with them and you know it's interesting here in the other cases where he makes an IM statement of some kind he always accompanies that with the remark be not afraid the woman so well back in John 4 made as I am statement he said be not afraid and at the storm last see in John 6 same thing I mean I am statement and yet he says be not afraid it's noteworthy that here he uses our M statement and he does not tell them be not afraid there's good reason for them to be afraid and I think that's relevant and so as soon as he had said unto them I am he they went backward and fell to the ground now was my apologies to some of the the charismatic preachers who they like to use the term slain in the spirit I don't think that is it by any way what's going on here at the ineffable name of God they went back where they fell back on the ground and this is not being slain in the spirit as some people like to use that term in a different context altogether no this is something quite distinctive now one also notice this is a voluntary deliverance he was not captured he actively offered himself and I want that's going to be characteristic of everything that unfolds here and the only thing that kept him on that cross we're going to see in chapter 19 his love for you and me and nails didn't hold him there they say he was crucified on a cross of wood yet he made the hill on which it stood we got the Creator incarnate and any what any point along the proceedings here he could enough already I'm out of here no the nails didn't hold that cross is love for you immediate and and that also holds true of his father to those of you that are fathers it's astonishing to try to appreciate the father's forbearance in allowing the abuse of his son and not blowing the whistle so to speak we will explore that in the end when we get to chapter 18 then he asked them again home Zeki they said Jesus of Nazareth and so I don't cease not saying Christ and yes I have told you that I am he if therefore ye seek me let these go their way notice was giving the orders here how's he going orders let these go their way that's a command not a suggestion they're about to tie his hands that he first hide verse they had intended to seize them all obviously mark brings that out chapter 14 a little more clearly Jesus had to suffer alone it's interesting when you study Leviticus 16 that the high priest on Yom Kippur going Lake Natoma had there was no other man in the tabernacle at that time it was cleared of all high priests had to do it alone that's emphasized Leviticus 16 and that's exactly what Jesus had what was coming had to be on his own alone that's the specification but there's also an implement pledge of their acquittal in the discharge of the debts the shepherd was protecting a sheep in effect and so he saw to it that they were freed and on their way and as John points out here's is that the saying might be fulfilled which he spake of them which thou gavest me have I lost none now that rings familiar in your ears because we just studied that when we saw studied Psalm 60 of our Jimmy the high the high player Jesus Prayer in John 17 all through there of those that you gave me says to his father event which thou gavest me have I lost none remember once you notice something very provocative here that most people miss that the saying might be fulfilled which he spake and then he quotes that you see that so often especially by Matthew where Matthew is mentioning what has been fulfilled from the Old Testament that's not what this is this is a fulfillment of something that John wrote his gospel in Chapter 17 that the saying might be fulfilled that occurs twice in this chapter here in verse 9 and also in verse 32 this is not an echo of an Old Testament statement like the often see elsewhere at this time the New Testament was being collected at Ephesus John is placing this gospel on a par with the Old Testament scripture and that's the prize you know that may come as a surprise but if you think that through it fits if you will and that's another reason I believe all this occurred after Pappas so then Simon Peter having a sword grew it smoked the high priests servant cut off his right ear this servants name was Malchus and so it was unlawful by the way to carry a weapon on a feast day and we know there's two swords that were present Luke points run out to us give you a feeling for this sword was probably 18 inches long and weighed about 5 pounds it was thick not sharp it was designed for splitting helmeted skulls Peter missed ok and so he cut off and the word there in the Greek is to tear or rip if you will not to slice his a may have been off but whatever and so it was fortunate that he was and course jesus healed the servant which if for no other reason saved Peters life and so and the servants name was Malchus and so Peter music he was courageous when he should be still and he's going to be cowardly what he should have been courageous but that's coming in so but the servant being healed here is the last miracle before the cross and the sickest thing to make the observation that no one ever died in Christ's presence I think that's interesting now there is the insight here that John apparently knew this servant personally because he mentions his name that leads to a rather minor controversy should be aware of and by the way according to Jewish law was unlawful to bind a prisoner before condemnation and they're going to burn Jesus here then said Jesus unto Peter put up thy sword under thy sheath accomplished my father has given me shall I not drink it and that's there are the idea of a cup is used all through the scripture of a portion of a burden if you will the cup of salvation psalm 116 my cup runneth over in Psalm 23 let this cup pass one of the most astonishing insights is the prayer that Jesus prays it in the in the garden because emiti because he agonized and prays if there's any other way let's take it yet not my little bit 9 be done he prays that three times and that's a very very profound prayer if there's any other way for someone to be reconciled to God other than through Jesus I didn't hear his prayer the prayer was in vain I think that through three times he prayed then let this cup pass from me we also have a cup of tribulation as a term used in somewhat Elevens Jeremiah 25 and elsewhere so you can make an almost a study of cups that there's a it's a metaphor if you will of a portion typically of a burden and it's a metaphor very similar close to the idea of the bowls that are poured out in the revelation in the judgments and so forth we're now going to be exposed to six trials there are three Jewish trials one before anise one before Caiaphas and one before the Sanhedrin and then what follows that will be three Roman trials before Pilate to begin with when he finds out that he's a galley and he tries to pull that off on Herod but that doesn't work and then he comes back before Pilate so we really got six sessions if you will or six trials if you will we won't go through all of them will focus primarily on the ones that John details for us and the first one of course is before Ellis starting at verse 12 then the band and the captain and officers of the Jews took Jesus and bound him and Anna served from 86 and 15 deposed by pilots predecessor Valerius cratis so even though he's deposed he is still the influential one because as far as the Jews are concerned he is the he would be the high priest and for life according to God's rules he was the vice president Sanhedrin also and the patriarch of a family that held the office of the high priests is later a t-62 including five sons and a son-in-law so he's very very influential even though he was deposed and the Romans appointed his son law Caiaphas in charge so we have in effect a influential widely-accepted anise and the technically appointed office and the band the captain officers of these took Jesus and bound him and again see the Romans appointed AIFS each year according to acts 4 and that's in Congress the law of God which he should have been appointed to till death according to the Torah and so many Jews obviously we resented the Roman intrusions into their office they still look to amis not cactus as the real high priest but both of these guys Anna's and Caiaphas will stand before Jesus judgment at the end that's going to be an interesting scene when the amount of like Isaac and we talked about that just as he's bound there were bound by simply blowing before he was bound in a sense and they let him away to Anna's first and where he was the father-in-law of Caiaphas which was the high priest that same year so he's led to the priest first and they would pass the Sheep gate by the way on the way there and it's interesting to realize the judge had given his verdict and determined the sentence before the trial took place illegal hinder the nation's the purpose and character of the son's death he was dying for the people okay I was even had predicted that earlier now Kiev's was he which gave counsel to the Jews that it was expedient that one man should die for the people and that that is less you may recall where calf has indicated that back in when we studied chapter 11 so I just not go back there and Simon Peter followed Jesus and so did another disciple that disciple was known unto the high priest and went in with Jesus into the palace of the high priest now most commentators presume that this other disciple was John himself and there are some others though that debate that not a big deal but just three aware of it that according to acts 4 verse 13 the high priest was not personally acquainted with either Peter or John and John didn't refer to himself as another disciple he often referred to himself as the disciple of Jesus love he had this big way of making that illusion so this is not necessarily John in fact there's arguments by some scholars that it couldn't have been John or Peter because the unit one will know the high priest because the acts for reference so why why not well John by the way is a poor fisherman of Galilee not in Jerusalem and as a Galilee and he would he would have been recognized as Peter was Peter was recognized by a speech that's what led to his is embarrassment if you will John always refers himself as the SOB um Jesus love he does that five times in this gospel so the other possibility is that who are they well Nicodemus may be a good selection because both Nicodemus was active and obviously very influential and he's the one that negotiated the surrender and then her family did in 80 70 and the joseph of arimathea we believe is odd was uh we're going to get to him later but he was he had access to the copilot which means he was not a casual guy he was very powerful guy he was it he also was in secret I'll get back to that why what that's all about and then in the next session but Joseph of Arimathea was probably probably the owner of the region that we know today is the garden to him and all that and so either one of them may well they may have been one of it one or both of them may have been the Act gave it gave them access but beater anyway stood at the door without and then without that other disciple which is known unto the high priest and spake unto her that kept the door and brought in beater so he got access if you will that same fan Angela kept the door I did here aren't that not now also one of this man's disciples because that I am NOT sighs his first chance to himself intro and the servants the officers stood there who had made a fire of coals for it was cold and they warmed themselves and Peter stood with him and warmed himself and see following Christ afar off can result getting kills well anyway we're going to go at this spot is about this time that we shift from Anna's to K ifs about verse nineteen so it's a second trial if you will the high priest and ask Jesus on his disciples and of his doctrine what they did tried it for trying to entrap him here and snare him and Jean answer I spoke openly to the world I ever taught in the synagogues and in the temple whether the Jews always resort and in secret have I said nothing and so he spoke openly not in secret this is in contrast to his trial which is a closed situation and why not call witnesses he says I spoke to the world that's universality of his message and he speaks that makes specific reference to the Jews later no no witnesses called in the entire trial by the way in his favor why ass you smell me ask them which heard me what I have said unto them behold they know what I said and way is that spoken one of the officers which stood by struck Jesus with the palm of his hand saying answer style the high priest so now the the text seems to saying struck with the palm of his hand there's a debate about the exegesis it might have been with a rod there's some technicalities involved I will try to unravel that if it is with a rod it would echo the echo to Micah 5:1 but that's not critical and the point is though he was entitled to be protected by the judges and there is of course no protection given though we'll go through the illegalities for surely geez Everson if I have spoken evil bear witness of evil but if well Weiss - now me now Allison sent him bound unto Caiaphas the high priest and Caiaphas is I think I've given a little bit of background his real name is Joseph held office - but for maybe 18 throughout 36 according to Josephus and other rabbinical writings he had a reputation for intrigue bribery lovely both the characters Anna's and Caiaphas were scoundrels both of them full of intrigue bribery and so forth married it was very very bad reputation behind both of them but this whole trial of course is a farce they have false witnesses are sought - just as Jezebel use against name off back in first Kings 18 which is a parallel study you should be very familiar with for a lot of reasons and they had no death penalty Authority by the way that's a key point only get it they did not have a death penalty authority and what's all that about we'll get to that in a minute let's take a look at the Pat the passage from Matthew 26 just to get a little he focuses on this a little more detail in Matthew 26 he says now the chief priests and elders and all the council sought false witnesses against Jesus to put him to death but found none they though many false witnesses came yet found they none at the last came to false witnesses and said this fellow said I am able to destroy the temple of God and to build it in three days and the high priest rose and said I'm answers now nothing what is it that these witnesses said against thee budgies eldest piece and the high priest answered and said i am i adjure thee by the Living God that thou tell us whether thou be Christ be the Christ and son of God what he's doing here is requiring under the law of Jesus had to answer so he does and so the oath that he ministered Ithaca's runs like this apparently i adjure thee by the Living God in whose office I stand under whose power we all are before whom thou also standest who knows the truth and studies between us and V that thou tell us this all nice and even now here as before God the truth so Jesus was required by law to respond accordingly Vatican's five-one and other passages if you say to him thou hath said so we would say in our English you said it okay underscoring it nevertheless I say unto you hereafter ye shall shall ye see the Son of man sitting on the right hand of power and coming in the clouds of heaven then the high priest renders clothes saying he hath spoken blasphemy what further need have we of witnesses behold now ye have heard is blasphemy well now the high priest here by the way violated Leviticus 21:10 he was not supposed to tear his clothes but anyway that's a but he understood though that he was claiming to be God so that's the positive stuff of this and so the problem with that is that this logic is that it's self incrimination which is also in Jewish law that your own Testament cannot be used against you so it's an interesting paradoxes emerged here but the government torrent of course is something happens with no more use for it like the temple veil and so forth that'll happen later anyway the Hybris kidding what binky he answered and said he is guilty of death then did they spit in his face and buffeted others smote him with the palms of their hands saying prophesy unto us now Christ who is he that's mostly in this matthew part let's get back to john here meanwhile outside some feeders didn't warm himself and they said they're from him art but not now one also of his disciples United said I am NOT and one of the servants the high priest being as kinsmen whose ear Peter cut off did not I see thee in the garden with him and then Peter denied again and immediately the crew now there's a lot of discussion because another one the Gospel says we look when he denies him thrice they upp will demand price before the crow twice and so some people think that's a discrepancy I don't see how it is by the way that's neither here that even some scholars say that he must have denied nine times and all the silly discussions that occur and so I've never heard a crow only once anyway I've been living on a farm of usually called more than once I think so before the crows twice he was not in price okay and he did three times so I don't see what the problem is but moving on this is about 3:00 in the morning by the way to give you a feeling for this or watch the night and and there's some lessons here one of the things you could do and you note is to make a list of the lessons you can learn from this experience the believers is weak as water I think that's true of all of us the danger of self-confidence we one of the great insights about theater is that we fumble in our not in our weak suit in our long suit our most dangerous skill is the one that we're strongest in because that's usually the source of pride and that causes the big fault and but anyway also the consequences of prayerlessness he should have been praying you're sleeping because Emily and Jesus said could you not watch for one hour three times that once and and of course the perils of companions of what he should have been out there with a wicked that got a young self entrapped so each one of these is a point of departure for some devotion to apply it to our own lives the influence of the fear of men and so Peters going to have that hanging around his neck for throughout eternity the Lord will forgive them from all of that it'll all take place in chapter 21 when we get there some of the lessons here before we judge Peter too severely let's examine ourselves how many terms of we denied the Lord and lost opportunity to share the gospel with others I think well all of us have had experiences that we look back on and realize that we were timid or we have no idea what might have occurred had we not been quite so passive quite so timid whatever that applies to every one of us do we talk when we should listen I know I do I have the solid foot and mouth disease that beat your head you know one of the interesting things by the way is just a contrast is the study Peter before axe to the discovery is always putting his foot in his mouth in the wrong thing at the wrong time from Acts chapter 2 on there's a different Peter you encounter his sermon in acts chapter 2 his sermon in acts chapter 3 are astonishingly eloquent well organized pithy presentations you can just study those and see the impact of the Holy Spirit the difference between the two interesting study one should do do we argue when we should obey do we sleep when we should pray like Peter did yes of course do we fight when we should submit now Peter did repent of course and the Lord after a private meeting with him did forgive him as we will encounter and then forgive him publicly there in John 20 and when we get to the last chapter okay so we looked at a couple of the Jewish trials Matthew deals with the confrontation with the Sanhedrin we'll skip that to go on to the encounter with Pilate then led they Jesus from Caiaphas into the Hall of judgment for it was early and they lay themselves went not into the judgment Hall lest they should be defiled but that they might eat the Passover now this this almost sounds like a humorous insertion to me here they are because they're Jewish and say holiday they could not defile themselves by entering Gentile domain so they they didn't go to judgment Hall they would stay at the border of that and put go I've agreed to meet them there but there they're straining over a technicality of the law while they're trying to railroad a guy into debt to the death penalty violating every one of their laws if the irony here is is almost humorous in the form versus substance and so before pilot a pilot I think you you know that they if you go to visit Caesarea you can find a plaque that they found that actually identifies them there and so forth he was the procurator of Judea from 26 to 36 and he was deposed by Vitellius sent to Rome he tried probably executed under Caligula interestingly enough there's no documentation there are people there are traditions that he came to faith to the end especially the conflicts in Egypt they have traditions about this but they haven't been able to find any documentation of it he did the rule Judea in a reckless and arbitrary of fashion throughout his career Josephus points out that he used temple funds to build an aqueduct and the people protested they were beaten by Roman soldiers so he was an abusive guy and so now the the day place of the Praetorian which is it derived from the Latin root aureum which is the name of the official residence of the Roman governor and it's probably in Western Jerusalem it might be in Antonio for tonyia fortress just north of the temple we're not sure there's different scholars that being aware actually took place it was early the fourth watch of the evening but three to six a.m. probably and we have a ritual here of substance they were defiled if we entered a Gentile home but they made blatant violations of all his trial rights as of the accused the thirty pieces of silver burrs in the temple treasury all that nonsense execution of the Messiah on Passover itself is something actually they were going to try to avoid the defection was going to occur here now all this fulfills a prediction of Gentile jurisdiction and in mark in mark 10 Jesus tells his disciples that he's going to be given to the Gentiles for here and this is exactly what's happening here his disciples could not watch one hour as enemies continued all night because Passover was that day details of ritualism versus the illegal trial is his astonishing actually Christ will banish ritualism initialism will banish Christ you want to watch out for ritualism in any shape or form now by the way another observation not all Pharisees were necessarily involved for example Nicodemus was a Pharisee a quorum was 23 majority of to required so as few as 13 could have been responsible for the whole program that's a provocatively small number Pilate then went out on to them and said what accusation bringi against this man those pilots meeting him out there so they don't define the Roman law required three things it hang up a specific indictment and bringing the accusers before the accused and liberty granted to the accused to answer for himself goes what they those were the Roman requirements and Pilate went out to them see his interest was piqued their Bluff was called he came out to talk to them okay and they answered and said unto him if he were not a malefactor we would not have delivered him up unto thee a rather snotty response by the way to give to the procurator then said Pilate under them taking him and judge him according to your law the Jews therefore 7 him is not lawful for us to put any man to death see that's the rub that's the thing that's lying underneath if it wasn't for that they would then that's why there before him because they don't have the authority and there's a thing behind that you want to understand when he talks about your law and so let's take a look at that back in Genesis 49 there's a very interesting verse Jacob the standing on the staff he's predicting or prophesying over each of the 12 tribes where he's prophesying over Judah he says the scepter shall not depart from Judah nor a lawgiver from between his feet until shiloh come and unto him shall the gathering of the people be and the term scepter here refers to their tribal identity the right to apply and enforce mosaic laws and legitimate adjudicate a capital offenses and what's called just Claudia and it's a it's significant that even in their seventy year Babylonian captivity the tribes retained their tribal identity interestingly enough then we can remember logistics judges and so forth Kahn Ezekiel one and so the term sheilo is understood by the early rabbis and Talmudic authorities as referring to the Messiah it's a term it can mean several things but here was understood to be referring to the Messiah now so the scepter is again the tribal identity in the right to apply mosaic laws and she lied to whom it belongs it's a messianic term here what's interesting though the reason I get into this is some history might be finding interesting ark Elias was the second son of Herod the Great the older son Herod Antipas murdered by heard the great along with the other family matter members that's all in Josephus of course our clays mother was a Samaritan quarter less of Jewish blood was never really accepted after the death of Herod about eight about four BC our Goliath had been placed over Judea as F not by Caesar Augustus he but he was broadly rejected dethroned and banished in six to seven ad if you will so what happens then Herod Archelaus was replaced by a Roman procurator named capo Gnaeus the legal power of the Sanhedrin was immediately restricted and adjudication of capital cases was lost this was normal Roman policy this is a the Jerusalem Talmud but it's also Josephus war of the Jews and so forth now what's interesting is that when the members of the Sanhedrin found themselves deprived over there right over life and death they covered their heads with ashes and bodies with sackcloth and bemoaned as follows as quoted in the Babylonians helmet well on to us for the scepter is departed from Judah and the Messiah has not the members of Sanhedrin marched around the city in ashqelon dashes convinced that the Word of God had been broken because the scepter had departed the Messiah hadn't come from that verse follow me and they really that's what they believed they should have known better Casilla was they didn't realize it there was a young carpenter's son growing up in Nazareth at that time as I had come they just didn't they didn't they didn't realize it and when he does show up they missed the whole point on the you know on the triumphal entry it's being that the saying of Jesus might be fulfilled which he spake signifying what death he should die see if he died a Jewish death what would have been his method of execution strolling exactly and so but we know from Psalm 22 and all through the Old Testament that he was going to be crucified that was a technique that was invented by the Persians but widely adopted by the Romans and obviously became very characteristic of the Roman punishments and so this so insisting it's not lawful for us to put any man to death no it had to be the Romans and so and the death was usually for for amongst Tony was for blasphemy it's very interesting when you study Revelation chapter 16 one of the final big judgments in Revelation is 100-pound hailstones the nation's do get stoned for best place for me it's interesting though they didn't seek permission in the case of Stephen he got murdered without the benefit of the Roman Church did your students here of course blasphemy was not a crime by Romans there were three other charges treason could not be ignored of course by them and where were the Gentile witnesses fascism I assume so this is the first of six attempts by Pilate to release Jesus did you judge me to see that in verse 31 he is innocent he'll declare in GEB in verse 38 the Jews substitute Barabbas when he offered a choice they substituted BRABUS a partial punishment was an administered a 19-1 with that we'll see you next chapter and he Mikado tried to play on their pity if you will it didn't work behold your king and so forth so every pot I said in my a Jew that own nation and chief priests had delivered the unto me what has now done and jesus answered my kingdom none of this world if my kingdom were of this world then would my servants fight that I should not be delivered to the Jews but now is my kingdom not from hence my kingdom is not of this world as a statement indeed and that all echoes from Daniel 7:13 and and Luke 19 and so on and so so then you are a king in effect is what Pilate says and fiction and Jesus does not appeal to his messianic credentials in fact Paul even indicates that he had a good confession because he might who Paul qualifies a response to Jesus gave here in his letter to Timothy Luke chapter 6 so the important point here is Pilate formally recognizes Jesus as king with the exception he puts on the cross will see that dramatized in the next chapter and I want to point out there is a Middle Ages tradition we can't find the documentation for it but the pilot before his death was converted so it would not surprise me to run into Pilate in heaven we'll see how attending what is truth and when he said when he said this he went out again unto the Jews and say let him I find in him no fault at all here again he announces his innocence which means he should have as a Roman administrator released him at that point that's what he was should have done and he gives us say for what is truth and what is truth I've never seen anyone give a good answer that my wife gave me one some years ago I've never forgotten the truth is when the word and the deed become one Wow when God's Word becomes incarnate that's is I'm the way the truth and life he declares I think that's terrific I find in him no fault at all he pronounces innocent should have released him according to Roman law everything following is illegal I've got the chief priests remonstrance and in mark this game Pilate says him to Herod and abuse can you hurt his galilean he thought that he doesn't give the problem that Herod didn't work Herod was too slippery for that they try something else the positive hearts of the crowd he says but you have a custom that I should release unto you one at the Passover will ye therefore that I release unto you the King of the Jews poverty might that might be an escape clause for him then cried they all again saying not this man but Barabbas Barabbas was a robber and John has really elaborate on all this here but the word Brad you know you enough you know enough Hebrew to know what that what the name means bar son Marjolein summoned by Jonah and son of the son of Albus what is our fallen son of the Father and you can Jesus said in John 5:43 I've come in my father's name and him you and him you've not received another will come in his own name and him you will receive that's probably a double reference as a minor reference over here a more extension reference in the Antichrist to what some people call a double reference probably Barabbas interesting interesting guy and says he stood under the righteous condemnation law he knew he was guilty he was clearly guilty no issue there he knew the one who was to take his cross and take his place was innocent he knew Bradish knew he was guilty he also knew that this other guy was innocent he knew that Jesus Christ was for him a true substitute right you're following him so far he knew that he had done nothing to merit going free while another took his place think about each of those conditions he was under the righteous condemnation he knew that the other guy was innocent he knew that Christ was a true substitute and he knew he had done nothing to merit the substitution with me so far they changed places the murders bonds cursed disgraced and mortal agony were transferred to the righteous Jesus while the Liberty the innocence the safety and well-being of the Nazarene became the lot of the murderer do you see the flip over why am i hammering this because you and I are in Barabbas is installed all the rights of folks of Jesus Christ while the latter enters upon all the infamy in the horror of the rebels position the delinquents guilt and cross becomes a lot of the just one and the civil rights and immunities of the latter are now the property of the delinquent and why are you and I you and I are mine but brother's issues everything for Barabbas is true of us we know we're guilty we've done nothing merit but we merit the substitution your justification is a done deal it was done on a wooden cross and redirected in Judaism two thousand years ago now Pilate he knew that for envy they delivered him he see he said I am innocent of the blood of this just produced clothes from Pilate for he knew that the chief priests had delivered him for envy how therefore willing to released you to speak again to them in Luke 23 I found no cause of death in and he declares again I find an impotent no fault at all as it's quoted in John from Ben's fourth Pilate sought to release him and we'll find that in John in the next chapter Pilate when he was determined to put - let him go next has mentioned in Acts chapter 3 so there's a legal right let's just quickly go through the illegal right irregular - legal irregularities if you had a perspective the by the prisoner before his condemned was unlawful and less resistance was offered or expected Jesus offered none it was illegal for judges to participate in the arrest of the accused that was illegal no legal transactions including a trial could be conducted at night the arrest was effected through a traitor that was forbidden by the way while an acquittal could be pronounced the same day any other verdict required a majority - it had to come on a subsequent day interesting legal point no prisoner could be convicted on his own evidence it was a duty of a judge to see the interest of the accused were fully protected that's a joke preliminary hearings before a magistrate were completely foreign to the Jewish legal system it was illegal to carry weapons on a feast day the use of violence during the trial was apparently unopposed by the judges the judges sought false witnesses kanjis these only illegal steps in a Jewish court the accused was to be assumed innocent until proved guilty by two or more witnesses the Jews failed to find two witnesses agreeing against Jesus when the witnesses first disagreed the prisoner should have been released no witness was ever called for the defence the trial under Kalfas took place in his home rather than the council chamber where it should be held the Jews failed to find two witnesses agreeing against Jesus and when they witnessed his first disagreed the prisoner should have been released no one has ever called for the defense the court lacked the civil authority to condemn a man to death it was illegal to conduct a session of a court on a feast day a guilty verdict was rendered without evidence the balloting was illegal it should have been by role with the youngest voting first here it is simultaneous the sentence is finally passed in the palace of the high priest but the law demanded it be pronounced in the temple in the call of huge stone the high priest rents his garment he was never permitted to tear his official rope if he did not have on his priestly rodent have put Christ under oath so take your pick so oK we've been through six trials so we didn't get into the Harriton but the next one the final one will be the next chapter as we pick up that what I want you to do for the next session prepare by studying not just chapter 19 the next chapter I'd like you to read the corresponding chapters in the other Gospels Matthew chapter 27 mark chapter 15 Luke chapter 23 and while you're at it you might also read carefully Psalm 22 and Isaiah 53 we'll be talking a lot about those Psalm 22 describes the medical details of the crucifixion some 700 years before the fact that are so precise there are articles in the American Medical Association Journal Association journal the detail the cause of death and it's a non trivial piece of prophecy there and okay so with that rather superficial summary now let's stand let's just bow our heads for our prayer

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Published: Tue Apr 18 2017